With regard to those souls who attain God-Realization subsequently, the two requirements stand, viz., inner poise and adequate adjustment with everything in the universe. But there is one great difference. For example, for the soul who is second in attaining God-realization, one of the important factors in his spiritual environment is the existence of a human God-realized soul. Hence, while adjusting himself with everything in the universe, this second candidate for God-realization is confronted with the problem of adjusting himself to the first master or God-realized soul who, as we have seen, is indistinguishable from the eternal Avatar. In this case the only adequate adjustment possible is unreserved acceptance of the bountiful help which comes from the first master. Refusal to accept this help is maladjustment to a tremendous factor in the universe; and this prevents God-realization. This is why the first God-realized person did not need an incarnate master, while all subsequent masters inescapably need some master or masters in order to realize God. They cannot do so by their own independent efforts.
The first master who got fused with the eternal Avataric infinite consciousness is the master of all masters. Yet, if and when the Avatar takes an incarnation in the human form, he brings upon himself a veil; and this veil has to be removed by some master or masters.
The veil with which the Avatar descends in the human form is placed upon him by the five Perfect Masters who bring him down from his formless being. In the Avataric periods, the five masters always put this veil upon the infinite consciousness of the Avatar, because if he were to be brought
without such a veil into the world of forms, the existing balance between reality and illusion would be profoundly disturbed. However, when the five masters think that the moment is ripe, they remove this veil which they have placed on the Avataric consciousness. From that moment the Avatar consciously starts his role as the Avatar.
Beams, p29